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PUSEY 

AND THE CHVR.CH R.EVIVAL 



BY THE 

RT. REV. CHAS. CHAPMAN GRAFTON. D.D. 

Bishop of Fond du LaLC 



Mllwa\ikee 

"^he YOVNG CHURCHMAN CO. 

1902 






Two OOW« R ECB VCi> 

APR. ? 1902 

CLA98 (V)Mi ^k>. 



copyright by 

The Young Churchman Co, 

1902. 



PRELUDE. 

The energy that vivifies the cosmos is obviously 
intelligent. It must be self-conscious or it would 
be less than what it produces. Self-conscious in- 
telligence is a personal intelligence. The universe 
is a revelation of that personal intelligence. 

Man is part of the universe. Religion arises 
from the correspondence of man's nature with its 
environment, and its environment is God. 

The action of our mental powers reveals them 
to be in connection with Mind greater than their 
own. One proof is this : the reason is automat- 
ically obliged to act on assumptions of causation 
and universality of law which it cannot prove. 

Man's nature, mental and spiritual, not by 
fears alone but by its aspirations cries out to 
God. If God made not an intelligible response or 
further revelation of Himself the universe would 
not only be unexplainable but immoral. 

By a gradual and progressive revelation of 
Himself God makes Himself known. Inwardly 



4 PKELUDE. 

to man's mind and conscience and spirit. Out- 
wardly through poet and philosopher and seer and 

prophet. 

Ever by the two concurring witnesses of author- 
ity and reason doth He teach. They act together. 

"Two like the brain 

Whose halves ne'er think apart, 
But beat and answer 
To one loving heart." 
Outwardly, not through individuals only but 
through chosen family and elect nation and or- 
ganized institutions. By guarded word and sym- 
bol and rite the ancient treasure is preserved from 
age to age. 

"Tradition streameth through our race, 
Most like the gentle whispering air, 
To which of old Elias veiled his face, 
Conscious that God was there." 

But not like a dead, dull coin is the treasure 
passed from age to age, but rather like a jewel 
that reflects new glories with the brightening day. 
So ever with increasing splendor the great dawn 
cometh when God reveals Himself in Christ. Then 
the sphinx gets answer to its question. Then 
the mystery hidden for ages is revealed and God 
becomes manifest in our flesh. Christ is the con- 



PEELUDE. O 

summated Eevelation of God to man. "By Him 
were all things created which are in heaven and 
that are in earth, visible and invisible, and He is 
before all things and by Him all things consist and 
He is the Head of the body the Church/' 

First, man is united to God by the tie of crea- 
tion. "We are His offspring.'' "In Him we live 
and move and have our being." This is our first 
mode of union with God. It comes from God's 
Immanence in ISTature. Alas, that many in their 
conception of God stop with this. 

With the Gospel a new order arises. The divine 
purpose further unfolds itself. A new relation is 
established between God and creation. God be- 
comes Incarnate. The chasm between the finite 
and the infinite is closed. God and man are united 
in one person. He enters the universe at the point 
of our planet to benefit the whole of it. In Christ 
a new creation is thus begun. It is the Church, 
the Kingdom of God. He is the Head of it. And 
what Almighty God is to the first or material crea- 
tion, being by His immanence its life principle, 
that the God-Man is to this new spiritual creation. 
United by grace to His Humanity and made par- 
takers of it, we are in a new way united to God. 



6 PEELUBE. 

It is the way that secures something more than Im- 
mortality — Eternal Life. 

How gives He this to us ? 

The new ever rises from out the old. Coming 
not to destroy the law, but to fulfil it, He built His 
Church on the old foundation God had already 
laid. So under the Spirit's guidance the three or- 
ders of the Christian ministry rose on the ancient 
three-fold order of high priest, priest, and levite. 
The Christian feasts took the place of the Jewish. 
The Christian year of the Hebrew one. The grace 
endowed sacraments succeeded to the Jewish signa 
and ordinances. The Synagogue liturgical ser- 
vice became extended in our divine offices. The 
sacrifices of the Temple were consolidated in the 
one pure spiritual Eucharistic Sacrifice. The 
water was turned into wine ! 

The process followed the law of preparation. 
^'Prepare thy work without and make it fit for thy- 
self in the field and so come to build thy house.'^ 

Before Pentecost Christ was engaged in the 
preliminary work of erecting the new Temple. 
His work during this period was only preparatory. 
His teaching but partial. "I have many things 
to say unto you, but ye cannot bear them now.^* 



PRELUDE. 7 

He was but gatlieriiig His disciples and commis- 
sioning His Apostles by successive acts to be His 
future representatives and agents. He was grad- 
ually and by degrees gathering them into fellow- 
ship with His prophetical, priestly, and kingly 
offices. 

Before Pentecost the Church was like the body 
of Adam ere God breathed into it the Breath of 
life. It was as yet like Solomon's unconsecrated 
Temple not filled with the Spirit. At Pente- 
cost the Holy Spirit, yet not leaving the Divine 
Humanity in which without measure He dwelt, 
filled the Temple. He entered it to dwell in it and 
has never left it. He filled it and by His abiding 
Presence made it a living Temple. Christ also 
dwells in it and it is a living shrine of an Ever 
Present and Living Lord. It is the beginning of 
that new creation which is to last for eternity. 

Christ in His now mediatorial reign at the 
Right Hand of power no longer prays for the 
world. His work for the race as such is done. 
"It is finished.'' 

He says "I pray not for the world," but in and 
for His Church. For from His Church the Light 
streams forth into the world, and by His prevenient 



8 PRELUDE. 

grace souls are converted and brought into it as the 
ark of safety, into union with Him through Hia 
Body, the Church. Out of it none have a cove- 
nanted share in His redemptive work or priestly 
intercession. 

The Church, indwelt by the Spirit, is the organ 
of Christ and speaks and acts with His authority. 
It speaks to the living stones or members of the 
living Temple. It speaks, however, not to their 
natural reason, but to their reason and conscience 
illuminated by the Holy Spirit. And they within 
the Church hear and know His Voice, as they can- 
not do who are without. Their faith is not a 
barren one resting in Creeds or authority alone, 
but is a living faith which unites them to a living 
Lord in whom they believe and whom by tested ex- 
perience they come to know. Christ in them 
is the hope of glory. They are in Him and 
so are saved by Him. He is in them and they 
are re-made by Him. Their ideal of character is 
not the mere pagan one, of purity, strength, cour- 
age, beauty, endurance, or mere cardinal or social 
virtues. It is the Christian ideal of Christ and 
the Beatitudes. Nor do they seek to copy Christ 
as an external model. But Christ dwells in them 



PRELUDE. 9 

and within unfolds His own life and makes them 
like Himself. 

We are living in the latter Times. When the 
spiritual Temple is complete, when the Body of 
the Bride is fully formed, then the purpose of this 
world will be accomplished and our Lord and King 
Jesus Christ will come. 

A deep revival is taking place in our Church. 
Angels and saints are intently watching the out- 
come. Shall we not have part in it ? What shall 
it be? 



PVSEY AND THE CHV&CH REVIVAL. 

The Church was planted in Britain in very 
early times. It met with reverses and almost de- 
struction at the hands of the Saxons and Danes; 
was strengthened by the coming of the Monk Au- 
gustine in 596; became consolidated under the 
great Archbishop Theodore ; was brought in closer 
connection with the Roman See at the time of the 
Norman Conquest ; came fully under the dominion 
of the Papacy as its power culminated under Hil- 
debrand and Innocent III. ; was aroused by the 
voice of Wyckliffe to the struggle for its ancient 
rights ; passed through its struggle with the Papacy 
in the sixteenth century, maintaining the continu- 
ity of its organization, its holy orders, and its in- 
herited Catholic Faith ; emerged from the contest 
with Puritanism in the seventeenth century; and 
then, fortifying its Prayer Book with more em- 
phatic statements of Catholic doctrine in 1662, 
completed the work of the Reformation. 



12 PUSEY AND THE CHURCH REVIVAL. 

During all this period we can but note the lov- 
ing Providence of God, watching over and develop- 
ing the Church, purifying it by its trials and suf- 
ferings and preparing it, freighted as it is with 
the balanced wisdom of the ages and with all the 
endowments and ministries of grace, for its devel- 
opment throughout the world, opening now under 
advancing civilization to Christianity as never 
before since the days of Constantino. 

It will not be uninstructive to review together 
that remarkable development of spiritual life 
which took place in the Church of England during 
the nineteenth century; a movement which has 
so transformed and vivified her anew with spir- 
itual life as to seem like a revival of those early 
days when the Church was trembling under the 
Divine afflatus of her lately received Pentecostal 
gifts. 

I. 

In order that we may more fairly estimate this 
work of God's Holy Spirit in our Communion, 
we would first call attention to the condition 
of the English Church in the century that pre- 
ceded it. We find the Church in the beginning of 
the eighteenth century, to quote from the historian, 



PUSEY AND THE CHUECH REVIVAL. 13 

Wakemaiij full of vigorous endeavor, secure in her 
position, bright with hopefulness. Her great 
theologians, Hooker, Andrewes, Laud, Overall and 
Montague, had discriminated and vindicated her 
position as against Papalism and Puritanism. 
"The writings of George Herbert, and Donne and 
Crashaw and Jeremy Taylor had proved that the 
fairest flowers of devout literature could spring 
from the garden of her faith. The lives of holy 
Nicolas Ferrar, and Bishops Juxon, Gunning and 
Ken show that a special type of restrained devo- 
tion, second to none in reality and sacrifice, was 
attainable by her children. The trials which she 
had suffered at the hands of Cromwell and of 
James II. witnessed to her steadfastness and tested 
her reality." It was at this time the great 
Christian Society, the Society for the Propaga- 
tion of the Gospel, was founded, and her foreign 
missionary work begun. 

But with the accession, in 1714, of George I., 
and the coming into power of the Whig party, a 
change came over the Church. Most active meas- 
ures were taken to cripple the Church's activity. 
For eleven centuries the Church had met together 
for deliberation and legislative action in Convo- 



14 PUSEY AND THE CHURCH KERIVAL. 

cation. From 1718 to 1850 convocation was prac- 
tically suspended. The living voice of the Church 
was thus suppressed. The erection of fifty new 
churches, voted by Parliament in Queen Anne's 
reign, was changed by the action of the King and 
only twelve were erected. Since the Eestoration, 
most of the practical activity of the Church had 
been the work of high Churchmen, and the sup- 
pression of high Churchmanship practically 
meant the suppression of religious energy. The 
plan of appointing four Bishops for the American 
Colonies was shelved. As the century advanced, 
the lower condition of the spiritual life is discern- 
ible. The saintly line of the Carolinian Bishops 
had given place to the classical scholars of the 
Georgian period. The King said all his Bishops 
were gentlemen and probably they were, but the 
visitor to the great hall of Christ Church, Oxford, 
adorned with so many portraits of her distin- 
guished sons, can easily pick out, by their full, 
rubicund countenances, the appointees of the Han- 
overian dynasty from the older divines whose faces 
wear the purified livery of prayer. 

While the clergy as a body lived moral lives, 
yet the saintly ideal of the Priest's life was lack- 



PUSEY AND THE CHUECH EEVIVAL. 15 

ing. ^^The patronage lavished upon a worldly- 
minded clergy stimulated the growth of Latitudi- 
narianism in doctrine and unspirituality in life." 
They came to regard the Church as merely a hu- 
man institution. They had little apprehension of 
the sacredness of their powers or their ministerial 
priesthood. Their ideas of Eucharistic doctrine 
differed not materially from that of Zwingli, sel- 
dom rose higher than that of Calvin. Thus in this 
dark age of England's Church, we find, along with 
Clayton and Hoadley's riotous unbelief, as Dr. 
locale has said, "a Blackburne running his career 
at York, and a Cornwallis dancing away his even- 
ings at Lambeth, till George III. had peremptorily 
to interfere.'^ 

The spirit of the age aided the spiritual paraly- 
sis. It was rationalistic. Canon Liddon says: 
"The eighteenth century was marked by a shallow 
common sense." Also, the hysterical phenomena 
at times attending Wesley's preaching, which the 
good man said he did not know whether to ascribe 
to God or to the devil, made sedate Churchmen 
dread what, under general terms, they called 
enthusiasm. Enthusiasm became synonymous 
with piety without morality. The Archbishop of 



16 PUSEY a:^d the church revival. 

Canterbury counseled the famous missionary, 
Heber, on leaving for his work in India to preach 
the Gospel and to put down enthusiasm. Moved 
by this fear of an emotional religion, preachers 
confined themselves more and more to an inculca- 
tion of morality, and consequently got themselves 
labeled as ^^formalists/^ ^^dry-as-dusts/^ and ^^legal- 
ists.'^ The received ideal sermon of the period, 
as described by Robert Hall, was ^^a discourse upon 
some moral topic, clear, correct, and argumenta- 
tive; in the delivery of which the preacher must 
be free from all suspicion of being moved himself, 
or of intending to produce any emotions in his 
hearers/' Blackstone, the well known jurist, has 
given us his experience of the pulpit, when he came 
to reside in London : "As to its morality, it did 
not always rise, in his opinion, to that of Plato or 
Cicero ; and as for the religion, it was difficult to 
say whether the preacher believed in the Koran, 
Confucius, or the Bible." 

The religious decadence expressed itself in the 
neglect of the Churches. The old Church build- 
ings of England were thoroughly Catholic, and 
each part of their structure proclaimed some doc- 
trine of the ISTicene Faith. The threefold divi- 



PUSEY AND THE CHUKCH REVIVAL. 17 

sional arrangement into sanctuary, chancel, and 
nave bespoke the doctrine of the Blessed Trinity. 
The cross-form of the Church proclaimed the truth 
of man's redemption through Christ. The nave 
was symbolical of the ship of the Church passing 
through the waves of the world ; the font, near the 
door, of our entrance into the ark of Christ's 
Church by Baptism. The chancel, filled with the 
white-robed choristers, spoke of the Church in 
Paradise. The Altar evidenced the fact that while 
Christ was reigning in glory, He was yet ever 
present with His people. All this had faded from 
the spiritual sight of the eighteenth century. Sym- 
bolism lost its significance. Worship became a 
lost art. 

The late Beresford Hope thus describes the 
condition as existing far into the last century: 
"The aisles were utilized by certain family pews 
or boxes, raised aloft and approached by private 
doors and staircases. The pulpit stood against a 
pillar, with a reading desk and clerk's box beneath. 
There was a decrepit western gallery for the band, 
and the nave was crammed with cranky pews 
of every shape. The whitewashed walls, the 
damp, stone floors, the high, stiff pews, with faded 



18 PUSEY AND THE CHURCH EEVIVAL. 

red curtains, allotted to all the priilcipal houses 
and farms in the parish, the hard benches, without 
backs, pushed into a corner, or encumbering the 
aisles, where the poor might sit, spoke eloquently 
of the two prevailing vices of the times — apathy 
and exclusiveness. The grand old fonts were fre- 
quently removed to the rectory garden to serve as 
flower pots, while their place was supplied by a 
small stone basin standing on a pedestal in some 
remote corner of the church. In the place where 
once the Holy Altar stood, vested in fair array, 
was to be found a mean table with a moth-eaten red 
cloth upon it.'^ The practice of daily service in 
town churches was given up. Congregations not 
infrequently sat through the Psalter as well as 
through the Lessons. In the ordinary parish 
church, chanting was unknown. Public catechis- 
ing in the afternoon had ceased. Celebrations of 
the Holy Eucharist were very infrequent. In 
most parishes it was celebrated on the three great 
Festivals only. We read that in St. Paul's Cathe- 
dral, on Easter Day, 1800, there were only six 
communicants, and at the only celebration. 

Such was the condition of the Church in the 
eighteenth century; ^^Its corporate activity de- 



PtrSEY ANB THE CHUECH BEVIVAL. 19 

stroyed by suppression of Convocation, its prac- 
tical energy sacrificed to State policy, its mission 
spirit evaporated by Latitndinarian leadership, its 
conscience dulled by the repression of enthusi- 
asm;'^ its very life blood chilled by its decay of 
faith and its loss of worship. Was it possible for 
these dry bones to live? While religious bodies 
which have lost the Apostolic ministry, the Priest- 
hood, the gifts of Sacramental grace, necessarily, 
under the strain of never-ceasing conflicts, decay 
and divide; on the other hand, where the Priest- 
hood and Sacraments are preserved, there, through 
the abiding Presence of Christ, is an ever-present 
resurrection power. The Church might slumber, 
but she could not die. ISTo weapon formed against 
her could prosper, the gates of hell could not pre- 
vail against her. As in times past, when the 
Church seemed to be overwhelmed by the tempest, 
Christ had manifested Himself, so it was now. 
At the close of the century, moved in part by the 
tragic IsTemesis of the French Revolution and the 
wars which followed, the spiritual perceptions of 
Christians were quickened to the discernment, 
amidst the thunderings and voices and showers of 
blood, of man's need of divine succor and to call 
upon the Master who seemed asleep in the Ship. 



20 PUSEY Al^B THE CHUECH REVIVAL. 

First, there arose within the Church of Eng- 
land, a body of earnest preachers who came to be 
known as the Evangelicals. Their spiritual pro- 
genitors were Eomaine, Henry Venn, Law, Har- 
vey, John E'ewion, Richard Cecil, Charles Simeon. 
Under their leadership the Religious Tract Society 
and the Church Missionary Society for the Evan- 
gelization of Africa and the East were founded. 
They awakened England to the evils of the slave 
trade, which was abolished in 1807. In 1833, 
largely by the exertions of those known as the Clap- 
ham sect, the further act for the emancipation of 
the slaves was passed. Under their teaching per- 
sonal piety revived. The characteristic of their 
preaching was a vivid presentation of Christ cruci- 
fied. In contrast with the preceding morality and 
formalism, the Evangelicals dwelt largely on man's 
lost condition, his deliverance through the satis- 
faction made on Calvary, and the need, in order 
to its individual appropriation, of a living faith. 
They were somewhat strict in their discipline. 
They assembled frequently in each others houses 
for Bible expositions and prayers. "To be relig- 
ious meant, in the language of the day, to fore- 
swear dancing and the theater, to keep Sunday 



PUSEY AND THE CHUKCH EEVIVAL. 21 

strictly, to sit under a popular preacher, to be 
sober in dress and staid in manner, and to be in- 
terested in foreign missions/^ 

The Low Church movement, however, was not 
an especially learned one. It was not necessary 
that it should be. Theologically, it had to dwell 
largely on the subjective side of religion. It was 
of the nature of a St. John Baptist awakening. It 
preached conversion and pointed to Christ. It 
rapidly increased throughout the country up to 
the year 1833. Then political events began to 
force the Church into the consideration of other 
portions of her Creed. A supplementary religious 
movement began, called by various names — ^the 
Oxford, the Tractarian, the Catholic Movement. 
I have called it a supplementary movement, 
for it was supplementary rather than antagon- 
istic to that which had preceded it. By the 
laws which govern human thought, we are 
obliged to look at truths both in their subjective 
and objective aspects; and different minds, accord- 
ing to their temperament, will be drawn to dwell 
more exclusively upon one than the other. The 
Evangelical theology was, in its application, essen- 
tially subjective; but truth, for its completeness, 



22 PUSEY AND THE CHURCH KEVIVAL. 

requires to be supplemented by its objective side. 
The Evangelicals had earnestly proclaimed the 
necessity of a living faith in Christ and His sacri- 
fice. They strove to bring men by their preaching 
under the conviction of sin, to make then an act of 
submission and trust in Christ's promises, and to 
find in the peace that ensued an assurance of ac- 
ceptance. It was an earnest presentation of Christ 
crucified and the subjective religion in which emo- 
tion and feeling played a large part. 

The supplementary movement brought out the 
objective side of religion. Contradicting, denying 
nothing the Evangelicals asserted, and believing 
equally with them in the necessity of a true con- 
version and a living faith, it was shown that 
Christ's Religion came into the world not merely 
as a proclamation of pardon, but in the way of an 
organization. This organization was something 
more than a mere aggregation of individual be- 
lievers. It was not a voluntarily formed one like 
a human society. It did not take its inception 
from Roman burial guilds. It had Christ for its 
Founder, the Apostles for its authorized Minis- 
ters, the Sacraments for its means of grace. Yes, 
it was something different from a divine society. 



PUSEY AND THE CHUECH EEVIVAL. 23 

It was more even than an organization. It was 
an Organism. An Organism is something that 
has life in Itself and can communicate life. It 
was a spiritual living Organism^ through which 
Christy ever present in it, acted. An Organism in 
which the Holy Ghost dwelt. An Organism by 
whose Ministry and Sacraments the life and light 
of Christ was conveyed to individuals. An Or- 
ganism which was to be eternal and was to be the 
Bride of Christ. 

The two schools of thought thus supplemented 
each other. But at first this was far from being 
understood, and only in these latter times is becom- 
ing commonly recognized, as high Churchmen and 
low Churchmen are coming together in more lov-^ 
ing accord, agreeing to differ in matters of opinion, 
members of one common household of faith, 
divided as the waves, but one as the ocean is one. 

II. 

It would be profitable, if here we could linger 
on the fascinatingly interesting period of the in- 
ception of this movement, and its rapid progress 
between the years 1833 and 1845 by means of pub- 
lished tracts and treatises; on the healthful 



24 PUSEY AND THE CHUECH REVIVAL. 

checks it met — ^^Our cliecks/' said Pusey, "have 
been our greatest blessings'^ — on the sad loss of 
adherents, the trials and bitter assaults its lead- 
ers sustained, its widening influence as the cen- 
tury went on, the gradual acceptance by the larger 
portion of the Church to-day of the principles for 
which it stood. 

The names of those who are best known as 
influential leaders in this movement are those of 
Keble, Pusey, and ITewman. Concerning the one 
whose name is published in connection with this 
treatise, it is to be said that one distinguishing 
characteristic of his was that he shrank in every 
possible way from putting himself forth, or allow- 
ing himself to be regarded, as a leader. The 
Church is full of the history of those who, having 
gathered followers about themselves, have led them 
eventually out of the Church into a schismatic and 
sect condition. A true and loyal son of the 
Church, ever submissive to her authority, Pusey, 
in the spirit of deep self-abnegation and humility, 
shunned what would be called leadership. Indeed, 
one peculiarity of this movement, which has so 
revived the Church's life, and brought the long- 
neglected objective side of truth into prominence, 



PUSEY AND THE CHUECH REVIVAL. 25 

is that it lias been under the guidance of no one 
man. This has saved it from disaster in times 
when a few prominent persons fell away, and has 
also protected it from the narrowness of echoing 
any one man's opinions. God raised up for the 
blessing of the English Church a body of men 
learned and devout, conspicuous among whom, for 
the vastness of his learning, and saintliness, was 
Pusey. He was a man of gigantic learning, vast 
acquirements, intense nature, profoundly spirit- 
ual ; and more remarkable for the sweetness of his 
nature and his profound humility. 

"I had known him well," said N'ewman, in his 
^Apologia, ^^since 1837, and had felt for him an 
enthusiastic admiration. I used to call him ^the 
Great.' His great learning, his immense diligence, 
his scholar-like mind, his simple devotion to the 
cause of religion overcame me.'' 

He was born in the year 1800. At the age of 
ten years, he could easily have passed examination 
for entrance into Oxford. When taking his de- 
gree, the senior examiner predicted his greatness, 
and always considered him the man of the greatest 
ability he had ever examined or known. He had 
the capacity of studying sixteen hours a day, and 



26 PUSEY AND THE CHUECH REVIVAL. 

the tenacity of his memory was remarkable. He 
pursued his theological studies in Germany, study- 
ing Oriental languages, and attending the lectures 
of Schleiermacher, Neander, and Hengstenberg. 
At the early age of twenty-nine, he became Eegius 
Professor of Hebrew, and Canon of Christ Church. 
One feature of his scholarship was the exhaustive- 
ness of his research on every subject with which 
he dealt. His mind was unsatisfied until he had 
examined all that could be known relating to any 
matter, and all arguments for or against any ques- 
tion he was considering. There was a fixed deter- 
mination, before arriving at conclusions, to make 
his investigation thorough and complete. He has 
been fairly criticised for over-burdening his state- 
ments with needlessly accumulative argumenta- 
tion. 

He not only wrote himself, but he set others 
to work, and the Church is indebted to him for 
the translations of the Library of the Fathers and 
the Library of Anglo-Catholic theology. The work 
he loved most was the interpretation of Holy 
Scripture; and his Commentary on the Minor 
Prophets, for its learning and spiritual insight, 
will always stand in the first rank of Comment- 



PUSEY ANT> THE CHURCH EEVIVAL. 27 

aries. He enriched the Church with many devo- 
tional books, but it would be impossible to enumer- 
ate, without tediousness, the number of volumes he 
gave to the Church on matters of controversy and 
doctrinal questions. Along with Pearson and 
Hooker, he will rank as one of the greatest Doctors 
of the English Church. 

Vast as was his learning, he had none of the 
graces of the pulpit orator. There was no attempt 
in his composition at literary finish or arrange- 
ment. It was little relieved by aught that would 
strike the fancy. But the neglected, unpolished 
framework was vivified by his burning devotion 
to God and souls. "Each sentence," says Liddon, 
"was instinct with his whole purpose of love as he 
struggled to bring others into communion with the 
Person of Him who purified his own soul. It 
was this attribute of profound reality which char- 
acterized his discourse from first to last, and, as 
it fell on the superficial and somewhat cynical 
thought of ordinary academical society, at once 
fascinated and awed the minds of men.'^ 

Crowds came to hear him, but his sermons owed 
nothing to those arts and accomplishments which 
have been carried to their greatest perfection in 



28 PUSEY AND THE CHUECH REVIVAL. 

the Churcli of Massillon and Bourdaloue. He had 
no pliancy of voice^ no command over accent or 
time, or tone. He did not relieve or assist the 
attention of his audience by changing from fast to 
slow, or pausing between his paragraphs, by look- 
ing off his page ; his eye throughout was fixed on 
the manuscript before him and his utterance was 
one strong, unbroken, intense, monotonous swing, 
which went on with something like the vibrations 
of a deep bell. 

As he moved slowly through the vast crowds 
which came to hear him, his very appearance af- 
fected one. We can almost see him as Dean 
Church has described him. ^^His perfectly pallid, 
furrowed, mortified face, looking almost like 
jagged marble, immovably serene withal, and with 
eyes fixed in deep humility on the ground," bore 
the impress of that other world in which he so con- 
stantly dwelt. When he stood up in the pulpit, 
even before he uttered a word, you felt yourself 
in the presence of a saint. 

His theological standpoint was that of a Catho- 
lic. He believed in the One, Holy, Catholic, 
Apostolic Church. He believed it was the ap- 
pointed guardian of Holy Writ, of the Faith, 



PUSEY AND THE CHURCH REVIVAL. 29 

and the organ through which Christ proclaimed it 
to men. All that had been tanght and held from 
the beginning and by all, he implicitly believed. 

If he was a liberal in politics, he was conserv- 
ative in religion. Great as was his intellect and 
profound his learning, before the Church, which 
he called his "dear Mother,'' he was as a little 
child. He submitted himself entirely to her. 
The writer well remembers having been with him 
on one occasion after the Doctor had been reading 
a violent attack on his "Eirenicon;" the Doctor, 
placing his hands behind him, as he was wont, 
slowly remarked, "The only question is, what has 
the Church of God said?" 

Unlike his dear friend IsTewman, who was of 
a speculative mind, and passed through many 
forms of belief, being an Evangelical, a Whately- 
ite, a High Churchman, eventually a Eoman, 
Pusey was always stayed on authority. The voice 
of God came to him through the Church, and this 
gave grandeur and solidity to his convictions. 

But great as he was intellectually, he was 
greater still in his spirituality. The principles of 
the Sermon on the Mount he practically made his 
own. 



30 PUSEY AISTD THE CHURCH REVIVAL. 

His life was entirely consecrated to the glory 
of God and the service of Jesus Christ. He lived 
most simply. He gave largely and at the expense 
of his own comfort. He built a Church at his own 
expense at Leeds; the only inscription referring 
to the donor was that it came ^^from a penitent." 
He gave most generously to the building of 
Churches in the east of London. His bodily dis- 
cipline was excessive. He would have taken the 
discipline every night with the fifty-first Psalm, 
only his confessor would not let him. He has 
been known not to break his fast after his Maundy 
Thursday communion till Easter. 

He rose daily at six, commending himself to 
God. He used a hard seat by day and a hard bed 
at night. He would never wear gloves nor protect 
his hands. He traveled poorly as possible in 
third- class carriages, excepting when health, or 
pressure of time, or duty to his mother obliged him 
to do otherwise. He ate his food slowly and pen- 
itentially, making a secret confession of unworthi- 
ness to use God's creature before each meal. He 
abstained from wine and beer unless obliged to 
use them by order of the physician. He mor- 
tified his curiosity ; he asked himself before read- 



PUSEY AND THE CHUECH REVIVAL. 31 

ing anything if it was God's will he should read 
it. He never set aside solid work to read news- 
papers or letters. ^^His rules about the use of 
speech/' said his biographer, "will explain to those 
who remember it the peculiarity of his conversa- 
tion; its profound seriousness, its unexpected 
pauses and silences, its grave and charitable pro- 
tests. He determined not to speak of himself or 
his work whenever he could help doing so; to 
blame another only after asking himself the ques- 
tion, Would my Lord have me say it? And to 
accompany the blame with an act of self-humilia- 
tion; he softened, if possible, any unfavorable 
judgment of others that he heard. He resolved 
always to give way in argument whenever it was 
not a duty to maintain his opinion; to interrupt 
no one else when speaking ; to stop if interrupted ; 
never to complain of anything which happened 
either to himself or to the Church, since his own 
sins were the cause of the one and might contri- 
bute to the other; not to mention bodily pain 
except as an explanation of silence which might 
be misunderstood ; to address every one, especially 
his inferiors in rank, as his superiors in the sight 
of God.'^ 



32 PUSEY AND THE CHURCH BEVIVAL. 

He did nothing by halves. He brought all his 
devotions and ministerial work under the domain 
of penitential rule. If you ask, Why did he do 
this ? Had he ever been an unbelieving worldly- 
minded man ? Was he like an Augustine, repent- 
ing of the sins of his youth ? the answer is "IsTo." 
He had grown up almost like a Samuel. He had 
a most profound, awful, supernatural sense of the 
holiness of God, and the pitiable, weakened, and 
unspiritual condition of the English Church. God 
had such great designs for her. How feebly she 
was realizing it! As the Saints of old had 
mourned for their people, and the prophets had 
girded themselves with sackcloth, so did Pusey 
gird himself with the robe of penitence. ^^He 
would join in intercessions as ^unfit to be heard 
for any one ;' in the Gloria Patri, and Pater Noster 
as ^unworthy to take on my lips the Name I have 
so dishonored ;' in profession of duty in the Psalms 
as Vhat I would do, but the contrary of what I 
have done;' in the responses after the Command- 
ments as to ^pray for the conversion of the worst 
sinners — myself chief ;' in thanksgiving ^to thank 
God I am not in hell ;' and in my Absolutions that 
the devil did not enter into me altogether as he did 
into Judas." 



PUSEY AND THE CHURCH REVIVAL. 33 

He prayed God to enable him to pray before 
each break in the service, at the beginning of 
Psalms, Canticles, before the Creed, the Lessons, 
three times in the Litany, immediately after any 
distraction, and then to try to throw his whole soul 
into the prayers. He would repeat the penitential 
Psalms when walking alone; he prayed for some 
grace at every Communion, and to be watchful to 
treasure it, and first of all for humble penitential 
love. He prayed God daily if good for him, to 
give him sharp bodily pain, and His grace in it. 

The same spirit was carried into his minis- 
terial work. He did everything in the spirit of a 
penitent. He would aim with commencing every 
ministerial act with confession that he was so unfit 
to be a minister of God. Another rule was,^^Always 
in taking his place in thq Cathedral, or on going 
to the Altar, to make an act of humiliation, as one 
who ought to be shut out from it" — ^the first should 
be last. Another rule was, "To hear all the very 
worst confessions, very penitentially, as worse my- 
self.'^ "In undertaking any plan to pray that it 
be not marred through my sins ; to aim to offer all 
acts to God and to pray for His grace in them be- 
fore commencing them — as conversations, while 



34 PUSEY AND THE CHUECH BEVIVAL. 

people are coming into the room, or before I enter 
a room, each separate letter which I write, each 
course of study, and in the course of each if contin- 
ued long." 

It would be a great mistake to suppose that 
what he imposed upon himself he thought wise for 
others. The Elijahs, John Baptists, the Chrysos- 
toms, a Basil, an Ambrose, a St. Francis Assissi, 
a Bernard, a St. Vincent de Paul, the Kens, the 
Wilsons, the Andrewes and Puseys have laws of 
their own. 

"All the world cannot and should not," says 
Liddon, "wear a hermit's garb and live austerely; 
but the example of the Baptist is not therefore less 
valuable, as a reformer of society no less than as a 
saint of God, for men of all nations and of all 
times." 

What a life he led ! What trials he underwent I 
What heart-breaking sorrows he endured ! Early 
he lost his wife. His saintly daughter was taken 
from him at the time he looked to her to found a 
Religious house and work of mercy. His son was 
deformed. Slander never ceased to assail him. 
He was called a Jesuit, a Eomanizer, disloyal to 
his Church, the teacher of soul-destroying heresies. 



PUSEY AISTD THE CHURCH REVIVAL. 35 

The hatred of theological opponents obtained an 
unjust and illegal censure on one of his sermons, 
and he was suspended from preaching in the Uni- 
versity pulpit for three years. He quietly sub- 
mitted. The doctrines he taught were misrepre- 
sented. All the inbred hatred and unreasoning 
prejudice against Eome, latent in the English 
mind, was stirred up against him. In the strange 
panics which would ensue, Bishops fulminated 
charges against doctrines which were Catholic and 
enshrined in the Book of Common Prayer. Men 
got discouraged. ISTewman's mournful apostrophe 
as he left found an echo in many hearts : "O my 
mother, whence is this unto thee, that thou hast 
good things poured upon thee and canst not keep 
them, and bearest children, yet darest not own 
them.'^ The heart of Pusey was again and again 
saddened by the defection of friends. ITo wonder 
that in dark hours, under injustices and condemna- 
tions, some despondent ones fell away. "Not least 
among all the pain and bitter heartache of Pusey'a 
penitential life, was the loss of one whom he loved 
as David loved Jonathan. But through all these 
multiplied trials, like some great rock, abiding un- 
moved amidst the hurtling storms and madden- 



36 PUSEY AND THE CHUKCH REVIVAL. 

ing waves, Pusey never wavered in his loyalty and 
trust in the Anglican Church. He knew God was 
with her and in her. God had not deserted her in 
her days of neglect and coldness; and He would 
not give her up, he said, now that she was on her 
knees. His unchangeableness, his constancy, un- 
conquerable faith, his intense loyalty to the Eng- 
lish Church as a branch of the one Catholic Body, 
steadied the hearts of men in troublous times and 
saved the Anglican Communion. 

III. 

What, we now ask were the principles of this 
movement ? In the teaching presented by its lead- 
ers, the Incarnation held a prominent place. 
Many Churchmen, following the view of Anselm 
and Calvin had made it but a needful condition of 
the Atonement. In order to suffer, it was neces- 
sary God should take upon Himself human nature 
in which to suffer. He came primarily to suffer 
and die to redeem and save mankind. Such a view 
it is perfectly allowable for any to take and great 
theologians have done so. The Tractarians for the 
most part, held to the Eastern and grander view 
that the Incarnation was a predetermined outcome 



PUSEY Aiq-D THE CHURCH EEVIVAL. 37 

of God's act of creation. They held that the 
Incarnation, the joining the hnman and Divine 
natures together, was the consummation of crea- 
tion. From the very beginning, God had pro- 
posed, through the Incarnation, to unite all things 
both in heaven and earth in Himself, and so ele- 
vate the creature into a further and closer union 
with God. It was not fitting to suppose that this 
greatest and grandest act of God should have been 
dependent, as the opposing view made it, upon the 
sin of the creature. God did not, so they held, 
become Incarnate therefore because man had 
sinned, but the sin of man had not hindered the 
original purpose of God. This view also is within 
the pale of orthodoxy. 

Here, too, we may notice two different views of 
the Atonement. Some following the audacious 
conception popularized by Milton that God the 
Father demanded justice and the Eternal Sou 
mercy had regarded Calvary as a propitiation 
made by suffering to an angry Father. But there 
can be no such opposition in the Blessed Trinity, 
and this conception is now almost universally re- 
pudiated. Others regarding the Incarnation aa 
the primal intent of God which man's sin could 



38 PUSEY AXD THE CHUKCH KEVIVAL. 

not hinder, looked upon Calvary as the consum- 
mate act of loving obedience, an obedience to death, 
which was propitiatory by doing away with the 
moral barrier which hindered the free action of 
an ever-loving God toward His creature. For 
the creature must acknowledge his fault and sub- 
mit himself ere God can with safety for the crea- 
ture's own good, bless and treat him as He would. 
Each of these views is doubtless imperfect as any 
human conception of the Atonement must neces- 
sarily be. But the necessity of an Atonement is 
held by High and Low Churchmen alike. God 
deals with us not only as individuals, but collect- 
ively as a race. And only one whose sinlessnesa 
could make the offering of Himself acceptable and 
whose Divine Xature could give an infinite value 
to it could make an Atonement for all mankind. 
At the foot of the Cross all Churchmen are one. 

!N^ecessary then as it was for the Incarnate One 
to die on Calvary to make there an atonement for 
the fallen creature with whose lot He had identi- 
fied Himself, man's salvation was not, however, 
to be wrought by his mere faith and trust in that 
transaction, but by a saving incorporation into the 
Incarnate and Crucified One. Two distinct and 



PUSEY Al^D THE CHUECH REVIVAL. 3S) 

separate sheddings therefore were there of the 
Precious Blood. That for our redemption pre- 
vious to the ^^It is finished'' and that after for our 
restoration from the open side. For, as Eve was 
taken from the side of Adam, so was the Bride, 
which is the Church, to be taken from the side of 
Christ. She was to be bone of His Bone and 
flesh of His Flesh, and be a partaker of His Divine 
Nature. 

Thus, the doctrine of the Incarnation and the 
Church as the extension of It became the founda- 
tion of the revival. As a consequence the revela- 
tion which God has made to man was placed upon 
a more secure and logical foundation. It had been 
customary for all the sectarian bodies to base their 
teaching exclusively upon a book. Their founda- 
tion principle was that the revelation which God 
had made of Himself to man was the Bible. This 
Book, they claimed, was written by its various 
authors under the direct inspiration of God. 
Many held that the writers were mere mechanical 
instruments for recording the words given them 
by the Almighty. This system was embarrassed 
with the difficulty of giving any satisfactory reason, 
without calling upon the authority of the Church, 



40 PUSEY AND THE CHUKCH REVIVAL. 

for the acceptance of the several books of which 
the Bible is composed. It was a greater logical 
difficulty to demonstrate the inspiration of it. 
And when it came to its interpretation, the diver- 
gent opinions of a hundred sects proved the futil- 
ity of independent individual interpretation. 
Modern discoveries and critical examinations of 
authorship and text are fast sapping the founda- 
tion of the theory of the ^^Bible and the Bible 
only." Now, in contrast with this discredited sys- 
tem, which bases its belief on a Book, the Church 
teaches us that God has revealed Himself to us in 
a Person. In contrast with the Protestantism 
which makes religion rest on a book, the Church 
makes it rest upon the Person of Christ. It is 
true that the revelation, which God has made of 
Himself to man, and of man's duties and responsi- 
bilities has been made through various channels 
and in many ways, and adapted from the beginning 
to the degree of man's intelligence, and has been 
gradual and progressive. It has been made through 
man's intelligence, understanding, imagination, 
conscience, spiritual nature. It has been made 
through thinkers, philosophers, poets, prophets, 
seers, in all nations and all times. It has been 



PUSEY AND THE CHURCH BEVIVAL. 41 

made with clearer illumination, greater certitude, 
far-reaching spiritual vision, through the Hebrew 
race. It is, however, all one revelation of God, 
made through nature to man and in man himself, 
until at last the revelation became consummated 
and perfected in Jesus Christ. In the fulness of 
time, the Eternal Word or Eeason of God wrapped 
round Himself our human nature, and the Divine 
Light and Life shone forth through Him on the 
sons of men. It is thus on Christ, not on a book, 
our religion is based. First and foremost the 
Tractarians made Christ their basis and Christ 
was their all-in-all. 

The next distinguishing principle of the Re- 
vival was its Rule of Faith. 

"We mean, by that, the rule or way by which all 
the followers of Christ are to know what is essen- 
tial for them to believe and do. IsTow it is obvious 
that, if Christ is the revelation of God to man. He 
must have left some one way by which, with reason- 
able certainty, those who desire to be His disciples 
should know what they were to do and believe. 
Distracted as many are in their pursuit of religious 
truth by the babel of conflicting sects, they must 
admit, if they could but discern Christ's method 



42 PUSEY AND TPIE CHUECH REVIVAL. 

of solving the problems which concern their im- 
mortal destiny, such a method must be the best, 
and the wisest and the safest one to follow. 

What then was the method Christ established 
for our knowing His truth? For the last three 
centuries sectarianism has proclaimed that the 
true way of learning Christ's religion was by the 
study of the Bible. The formula which they were 
never tired of repeating was, ^^The Bible and the 
Bible only the religion of Protestants.'' Every 
truth seeker was to prayerfully peruse its pages, 
and by the covenanted aid of the Holy Spirit, he 
would arrive at the truth. The babel of conflict- 
ing voices on matters essential has proved, how- 
ever, the futility of this rule and made men heart- 
sick. Moreover, it is evident, it is not the way es- 
tablished by Christ. If He had wished that by 
such means His truth was to be made known, it 
would have been as easy for Him by His Almighty 
power to have paper and printing invented in the 
first century as in the fifteenth. The fact that He 
did not do so shows that it was not by the individ- 
ual study of the Bible each person was to come by 
himself to the knowledge of Christian truth. 
What Christ did was to establish a Church whose 



PUSEY AND THE CHUECH REVIVAL. 43 

duty it was to preserve and, in His ISTame, teach 
the truths God made known to man through Him. 
The Church teaches, the Bible confirms. By the 
abiding gift of His Holy Spirit, that Church was 
to preserve the truth from age to age, defining its 
dogmas as heresies arose, and by her united utter- 
ance throughout the ages proving her faithfulness 
to her trust. She speaks with paternal authority 
to the illuminated reason and conscience of her 
children. Thus, against an individual interpreta- 
tion of the Scripture and the supremacy of private 
judgment, the Tractarian upheld the truth that 
Christ had made the Church the Keeper, Guard- 
ian, and Proclaimer of His Gospel. 

In reply to the speculative and rationalistic 
spirit which pointed to the progress made every- 
where in arts, literature, learning and science, and 
declared that religion must also advance in order to 
keep in touch with the spirit of the age, it was 
replied that a vast chasm separated the revealed 
from all other kinds of truth. It was obvious 
that the apprehension of all other kinds of 
truth, depending as they do upon observation and 
experiment, must, as the ages go on, increase and 
develop to the better well-being of man. But the 



44 PUSEY AND THE CHURCH EEVIVAL. 

revelation which God made to us in Christ was 
made once and once for all. It was not man's dis- 
covery, nor did it depend on his observation or 
experiment, but it was the gift of God. It was 
given in and through Christ, once for all and for 
all time and for all mankind. To His Apostles 
Christ gave His Holy Spirit to lead them into all 
truth, bringing to their remembrance all they had 
heard from Him. The Apostles declared that 
^^they had not shunned'' to declare to those who suc- 
ceeded them in office ^^the whole counsel of God/^ 
The faith thus delivered by them has under the 
Spirit's guidance been summed up in the Creeds, 
set forth in action by the Sacraments, embalmed by 
the churches in her liturgies, and declared by the 
common utterance of united Christendom. While 
therefore, it is no objection in every other depart- 
ment of knowledge that a thing is new, because as 
the ages go on man must make progress, yet in re- 
ligion, seeing it is revealed by Christ primarily 
and once for all, any proposed truth, which has 
not the marks of antiquity, universality, and con- 
sent upon it, could not have come from the Master, 
and is necessarily false. While error may thus 
be detected, the truth, revealed by the Holy Spirit 



PIJSEY Al^B THE CHURCH EEVIVAL. 45 

speaking authoritatively through the Church to 
the illuminated reason and spiritual understand- 
ing of its members, is confirmed by its results. 
They come not only to believe in a Creed but in 
God, and not only to believe in Him but to know 
Him — Father, Son, and Holy Ghost — for He 
dwells in them and they in Him. Thus the Tract- 
arians' principle was that the Church, indwelt 
by the Holy Spirit, is the living organ of the reve- 
lation of the Light and Life made by God in Christ 
to man. 

Another feature of the Tractarian teaching had 
regard to the ministry. It startled an Erastian 
age bent on degrading the Church to a mere State 
establishment by proclaiming its true spiritual 
character. It was not from man or by man the 
authority and power of the clergy came. They 
were ambassadors of Christ, clothed with His 
authority. They were something more than 
preachers of righteousness, but stewards entrusted 
with divine mysteries or sacraments. The com- 
mission that clothed them with authority to speak 
and act in Christ's ITame could be historically 
traced to the Apostles and so to Him. The power 
that made them "able ministers of the Word," was 



46 PUSEY AND THE CHURCH REVIVAL. 

the same Holy Spirit that had descended at Pen- 
tecost and had never left the Church. 

ISTaturally opposition was aroused from the 
Erastian quarter and from the Puritan one. 
Within the Church there was also much theological 
controversy as to the origin of the Christian min- 
istry and its powers, and the mode of their trans- 
mission. But to-day, as the result of unfettered 
discussion together with a growing desire for the 
sake of the common cause for a better understand- 
ing, a great reproachment if not concord has been 
effected. No one can read Dr. Moberly's Minis- 
terial Priesthood without recognizing its modera- 
tion and balanced wisdom, or wonder that Profes- 
sor Sanday, a representative of a different school 
should profess himself satisfied with it. It argues 
well for that unity so much to be desired when 
men so eminent find themselves at one. 

It has been helpful in this matter to note more 
discriminately than formerly how Christ commis- 
sioned the ministry that was to represent Him. 
The process was a long one. It had reference to 
His own life and ministry. His ministerial life 
was divided in three parts. There was His pub- 
lic life, when He was in an especial manner ex- 



PUSEY AND THE CHURCH EEVIVAE. 47 

ercising His prophetical office. Then followed 
the period when as Priest and Victim He offered 
Himself up on Calvary. Finally, during the 
great forty days He as Victor over death and hell 
manifests His Kingly power. 

N"ow in each of these periods He began to asso- 
ciate the Apostles with His special office and com- 
mission them. When He was exercising His 
prophetical office as the teacher of the world, He 
clothed them in a degree with it and said, Go and 
teach. 

When He was entering on His great high 
priestly function, after the significant inaugura- 
tion into their office by the feet washing, He 
authorized them to offer the Eucharistic sacrifice 
as a Memorial of His death, saying : "Do this in 
remembrance of Me/^ Having won His victory 
as a King, He gives them jurisdiction in all nations 
and bids them gather disciples into the Kingdom, 
baptizing them in the E"ame of the Father, Son, 
and Holy Ghost. As it belongs to sovereignty to 
pardon as well as to grant citizenship, it was at 
this time, breathing on them, He said : "Whoseso- 
ever sins ye remit they are remitted, and whoseso- 
ever sins ye retain they are retained.'^ 



48 PUSEY AISTD THE CHUECH REVIVAL. 

Thus were the Apostles gathered into fellow- 
ship with Christ's three offices of Prophet, Priest, 
and King. But as yet they were only parts of a 
structure not yet vivified, of a Temple not yet 
Spirit-endowed, of a body not yet quickened with 
life. On Pentecost the Holy Spirit that filled and 
sanctified the whole Body, making it a Ministerial 
one and all its members Kings and Priests unto 
God, consecrated and empowered the Apostles for 
their special functions in that Body. They were 
then made ^^able ministers of the Word," i.e., 
enabled to do those things which Christ had com- 
missioned them. In this way the Apostolic Order 
or College was founded. Thus the Church came 
into being complete with Christ as its Head and 
th Holy Ghost as its Indweller, and the Apos- 
tolic Order as its Ministry. But it had no 
written constitution. It was, however, a liv- 
ing Organism and must grow. Some might 
assign its growth to mere natural causes, others 
might refer it to the laws of evolution and cor- 
respondence to environment. Others would say 
that as the Holy Spirit dwelt within the Church 
and Divine Providence orders all things, it was 
by the Divine action the three Orders were formed. 



PUSEY AIS^D THE CHURCH REVIVAL. 49 

First, as need arose the Order of Deacons was 
created, then that of the Presbyters, finally as the 
Church extended and troubles arose and the Apos- 
tles were passing, the higher Order of Bishops. 
So it was that pressed by external circumstances 
and guided by the Spirit within, theApostles gath- 
ered, by laying on of hands and prayer, others 
into different degrees of fellowship with them- 
selves, and so sharers with themselves in the Triple 
offices of Christ. And as thus guided, we find 
at Jerusalem the local Church possessed of its 
resident and permanent Apostle with its presby- 
ters and deacons, so as the Church extended into 
all lands it gradually conformed itself to the type 
given by God in the Mother Church. 

What Pusey brought out was the divine char- 
acter and authorization of the Christian ministry 
in its threefold orders. While the validity of any 
other than an episcopal ordained ministry is open 
to serious objection (and our Church recognizes 
no other), yet it might be charitably admit- 
ted that a prophetical office, if this is all that 
sectarians seriously claim, might be exercised by 
license and not by ordination. However this may 
be, yet apart from technical questions all Church- 



50 PUSEY AND THE CHUKCH EEVIVAL. 

men can loyally and lovingly meet together in the 
belief that an apostolic ordination is needful for 
our being gathered into union with their fellow- 
ship and so with the commissioned powers given 
to the Apostles by Christ. 

Another principle of the Tractarians was the 
value of the Sacraments. The initial sacrament 
is Baptism. This first engaged their attention. 
The teaching of Holy Scripture and the Prayer 
Book was thought to be quite plain that Baptism 
conveyed a gift. It took men out of their old rela- 
tion to God and made them members of the Body 
of Christ. Faith and repentance were the neces- 
sary conditions for a beneficial reception on the 
part of an adult. Infants were fit recipients, for 
as they had committed no sin there were no sins 
to be repented of, and as they had not raised their 
wills against God, there was no need by an act of 
submission and faith to take them down. The 
infant was in a passive state and thus capable of 
receiving a gift as Christ had showed by taking 
them up in His Arms and blessing them. The 
adult by faith and repentance becomes a fit recipi- 
ent by thereby putting himself in the position of 
the little child. We must become like little chil- 
dren in order to enter the Kingdom of Heaven. 



PUSEY AND THE CHUECH EEVIVAL. 51 

In contrast with the Baptism of John, the 
Church teaches that Christian Baptism conveys a 
spiritual gift. The Baptism of the forerunner 
was not Christian Baptism. It was not in the 
name of the Blessed Trinity, for that ISTame had 
not then been revealed. It conveyed no spiritual 
gift for the Spirit had not then been given. It 
was only an outward sign of repentance on the part 
of those who received it. It was called ^^the Bap- 
tism of repentance." The Christian sacrament 
on the other hand is said to convey a gift from Him 
who gave the sacrament and it is called from the 
gift it conveys, a Baptism "for the remission of 
sins." 

This is strikingly brought out in the case of St. 
Paul. He was powerfully converted on his way 
to Damascus. But were his sins remitted when 
he was converted ? The Scripture says they were 
not. For after he had come to Damascus the 
prophet Ananias came to him and said, "Brother 
Saul, arise and be baptized and wash away thy 
sins." It thus appears that his sins were not for- 
given at his conversion but by his subsequent 
Baptism. 

However clear this and numerous other pas- 



52 PUSEY A^T> THE CHUKCH EEVIVAL. 

sages in Holy Scripture are, and in Sadler's 
Church Doctrine Bible Truth, they are well set 
forth, great commotion was raised by this teaching. 

It was said that the lives of many of the bap- 
tised did not show that any change had taken place 
for the better, and that this doctrine of baptismal 
regeneration was a soul destroying one and produc- 
tive of false peace. And so we believe it is if per- 
sons rest their hope of final acceptance on the mere 
fact that they have been baptized or confirmed or 
taken the Sacrament. 

In respect of Baptism it must be ever kept in 
mind that unless we are truly converted and be- 
come ^^new creatures" by the power of the Holy 
Ghost no outward observances will be of any avail. 
The Tractarians therefore most earnestly preached 
faith, repentance, and conversion. 

The truth seems to be this : that an adult com- 
ing to Baptism must, like St. Paul, be converted 
first and so coming the acceptance and peace he has 
will be sealed to him, he will also receive the re- 
mission of sins, and be made ^^a member of Christ, 
a child of God, and an inheritor of the Kingdom 
of heaven.'^ The case of infancy is this: the in- 
fant does not need faith or repentance to enable 



PUSEY AND THE CHURCH REVIVAL. 53 

it to receive a gift. It can be grafted into the 
body of Christ's Church, and receive a seed prin- 
ciple of that new nature that Christ imparts. For 
in the spiritual order as in the natural one life pre- 
cedes consciousness. The gift implanted if neg- 
lected comes to naught. The gift becomes active 
and there is a conscious birth of the spirit when 
the necessary subsequent conversion, which may be 
gradual or otherwise, takes place. 

Sectarians had looked upon the Sacraments 
chiefly as symbols or signs — symbols of what 
Christ had done for them, or signs and pledges of 
His mercy and love. They were not, in their 
view, as the Church has ever taught channels of 
grace. They were only badges of a Christian 
man's profession, a doctrine our Articles deny. 
Baptism conveyed nothing to the recipient, a the- 
ory our Baptismal service repudiates. Baptism 
was only a proclamation of what the child was by 
birth, or a mere proclamation of God's favor. Its 
favorite illustration was the coronation of a king, 
who is a King before he is crowned, a view 
which fails to recognize the difference between 
our state by nature and that by grace. Holy 
Communion was only a touching remembrance of 



54 PUSEY AIS^D THE CHUECH EEVIVAL. 

the death of Christ. The Christian Sacraments 
were thus placed on the low level of Jewish or- 
dinances. They were signs, not sacraments. 

IsTo wonder, so regarded, they fell into neglect, 
and persons argued that if this was all they were, 
they could be as good Christians without as witK 
them. But Pusey and those with him showed how 
this was to degrade and empty Christianity of its 
high purpose, which was, not only to forgive man, 
but to restore, re-create, transform his nature, and, 
inoculating it with Christ's own Himianity, elevate 
it into a new union with God. This was, as we 
have said, the grand purpose and object of the In- 
carnation. Christ came not to be a mere teacher, 
illuminator, example-giver, sin and death de- 
stroyer, but the Head of a 'New Creation, into 
whom we being incorporated and ^^made partakers 
of the Divine JsTature,'' were finally to be further 
united in glory with God. 

The Sacraments, therefore, were not mere 
empty signs, but "effectual" ones, as our Articles 
declare. That is, they effect in those who devoutly; 
and rightly receive them what they signify. By 
Baptism, our sins are remitted and we receive the 
seed-principle of a new nature, become "members 



PUSEY AND THE CHURCH REVIVAL. 55 

of Christ, children of God, and inheritors of the 
Kingdom of Heaven/^ By Absolution, pardon 
for our post-baptismal sins is assured to us, and 
the soul fortified by renewing grace. By the gift 
in Confirmation, we are sealed by the Holy Spirit 
of promise, and receive the anointing of the Lord 
which makes all in their degree, kings and priests 
unto Him. In the Holy Eucharist, Christ Him- 
self : His true Body and Blood, Soul and Divinity 
are verily and indeed present and He gives Him- 
self to the faithful recipients. 

Thus in contrast with those systems which 
looked upon Christ as a mere historic Person, 
whose Life we were to read about, words treasure, 
example follow, and death believe in,- — ^the 
Church's system brings us into union with a liv- 
ing and present Lord. He still abides with us, 
and, through the agencies of His Church, is in the 
world extending the loving acts of His visible min- 
istry to the poor and needy; enlightening the 
blinded spirits ; curing the fevered hearts ; restor- 
ing the withered lives ; cleansing the leprous souls ; 
raising the dead in trespasses and sin. In con- 
trast, then, with what we may call the sectarian 
system, which bids men look back to a dying 



66 PUSEY AND THE CHURCH REVIVAL. 

Christ, the Church presents us with an abiding and 
living Lord enshrined in His Church and still 
going about doing good. He speaks through His 
priests and acts through His Sacraments. His 
Word faithfully preached has a convicting and 
converting power by the accompanying aid of the 
Holy Ghost. Would that all preachers were alive 
to the sacramental character of their preaching 
and so, subordinately to the Gospel and Holy 
Spirit, delivered the Word! So also the sacra- 
ments are the Word in action and communicate to 
the penitent and faithful Light and Life. Just as 
the believer in the supernatural believes in God 
and comes to find and know Him in himself, so the 
sacraments demonstrate to the faithful the reality 
of the Life and Presence of Christ they communi- 
cate. As the existence of God has no fuller proof 
than this double proof of testimony and experi- 
ence, we must either, as believers in the supernat- 
ural, accept the testimony of the millions of Cath- 
olic Christians as to the efficiency of the sacra- 
ments, and the gifts they convey, or deny the super- 
natural and so God altogether. Miserable end to 
which rationalism within and without the Church 
invariably leads. 



PITSEY AND THE CHUECH REVIVAL. 57 

In this connection we must dwell on two prom- 
inent doctrines which, at the time and since, have 
provoked controversy. One was the Real Objec- 
tive Presence of Christ in the Eucharist the other 
Confession. We should not be doing justice to the 
memory of these men or Dr. Pusey if we omitted 
to set forth their views on these subjects. 

First, as to Christ's Presence in the Eucharist. 
The basic idea of this view is that our Blessed 
Lord, the God-Man, is ever present in the spiritual 
body which is His Church. He is the centre of it 
just as the sun is the centre of our solar system. 
By virtue of the union with the Divine Nature, 
which is everywhere. He can make His Humanity 
manifest, wherever He will. He does not have to 
move from one place to another in order to do this. 
St. Stephen saw the heaven opened and Jesus 
standing at the right hand of God. St. Paul saw 
and conversed with Him on the Damascus road. 
[At the Consecration of the Sacred Elements, 
Christ, invisibly present with His people, does now 
through His Priests, who are His agents, what He 
did when visibly present with His Apostles at the 
Institution of the Sacrament. Then, taking the 
Elements into His hands. He said of one, ^^This is 



58 PUSEY A2s"T> THE CHURCH EEVIVAL. 

Z\Iy Body;'- and of the other, ^'This is the ZSTew 
Testament in 'My Blood.'' He gathered them bv 
that act of His out of the realm of the natural 
order into union with Himself. He did not, you 
notice, naming two things, contmst them, saying, 
^'This hread is Xy Body : This idne is My Blood." 
Lf He had so spoken then we might have argued 
that the bread only represented the Body, and the 
wine represented the Blood. Again, He did not say 
^'This is not Bread but is My Body.'' Then the 
Bread would have ceased to exist save to sense, and 
His Body taken its place. TThat He did was simply 
to name that which He took and held in His hands. 
He named it from that it became by His engifting. 
He said, ''Tins;' which he held, '•'is My Body, 
Tills is My Blood." Xow when God names any- 
thing it is different from man's naming a thing. 
TThen man names a thing he simply pastes a label 
on it, he only puts it in a category of other like 
things. But when God names a thing. His nam- 
ing is a creative act. He makes it what His word 
declares it to be. Thus, the Church holds that the 
elements are not empty signs or symbols but, by 
virtue of Christ's word, are the Sacrament of His 
verv Bodv and Blood. 



PTJSEY AND THE CHURCH REVIVAL. 59 

Wliat^ it has been asked, is tlie difference be- 
tween this teaching and that of the Eoman 
Chnrch? One and essential difference is this: 
The Roman Communion has defined, according to 
the terms of the Aristotelian philosophy, how the 
bread is changed into the Body of Christ, and how 
the wine is changed into His Blood, and makes this 
definition of the manner an essential of the faith, 
while the Catholic Chnrch states the fact but leaves 
the manner a mystery. 

But is not this Presence, it is sometimes asked, 
a spiritual Presence? Certainly it is. The 
whole transaction from first to last is one effected, 
not in the material universe, but in the spiritual 
universe, in the Mystical Body of Christ. It is 
wrought, not by any known law of nature, but by 
the spiritual power of the Holy Ghost. In this 
sense, everything concerning the Sacrament is 
spiritual. The Glorified Body of our Lord which 
is Present, true and real as it is, is a Spiritual 
Body ; as He Himself declared when He said that 
the things that I have been talking to you about, 
namely. My Body and My Blood — ^^they are spirit 
and they are life'' (St. John vi. 63). The sphere 
in which this Presence is manifested, being the 



60 PUSEY AND THE CHURCH REVIVAL. 

Body of Christ, is a spiritual body. The power by 
which the Body of Christ is manifested in any part 
of the Church is a Divine or spiritual power. The 
persons to whom Christ is thus manifested are 
Christians who have been gathered out of the nat- 
ural order into the spiritual order, and are in 
the mystical Body. "While the Church thus de- 
clares that That which is present, and the sphere 
of His Presence, and the power by which the 
Presence is effected, and the persons to whom the 
Presence is made known are all spiritual, she does 
not thereby deny that the Body and Blood of our 
Lord present is a real body, and is not in conse- 
quence of the Consecration objectively present to 
the faithful. 

Those who have grasped the idea that the 
Church is a spiritual organism, and Christ has not 
to move in order to present Himself in any portion 
of it, can then have no difficulty in believing that 
Christ may verily and indeed be present in the 
Eucharist. And those who take our Lord's words 
in their natural and literal significance have no 
question but they effect what they signify. The 
point the controversy has turned upon is whether 
Christ is simply present in the heart of the faithful 



PUSEY AND THE CHURCH REVIVAL. 61 

recipient^ or whether He is present by virtue of the 
act of Consecration. The two difficulties to man^s 
reason, the one of His presence, the other, of that 
presence depending on a human agency, belong to 
both views. It is just as difficult to believe Him 
present in the heart of the believer as to believe 
Him present in the Sacrament. Just as difficult 
to believe Him present by the act of the believer's 
faith as by the priest's act of consecration. It 
would seem, however, more in accordance with His 
dignity that Christ's presence in the Eucharist 
should be dependent upon His own ordained action 
through His authorized agents, than upon the un- 
certain, varying degrees of faith of the receiver. 
It certainly is of more comfort and assurance to 
the humble or disturbed or distracted or faint- 
hearted. It is moreover as seemingly illogical to 
say that God is present in nature to those who be- 
lieve Him to be there and not by His own act of 
immanence, as to say that Christ is present in the 
Eucharist by the faith of the receiver and not by 
the act of Consecration. These varying views of 
the Eucharist were prevalent in the English 
Church during the progress of her Eeformation, 
but finally the Church solemnly pronounced be- 



62 PUSEY AND THE CHURCH REVIVAL. 

tween the conflicting schools by adding in 1604 to 
the Catechism the portion relating to this Sacra- 
ment. There she declared^ in conformity with the 
universal teaching of the Catholic Church through- 
out the world^ that, while there was ^^the outward 
visible sign/' the inward part was ^^the Body and 
Blood of Christ'^ which was not only received but 
'Hahen and received by the faithful.'' She has 
thus put her seal upon the doctrine of the real ob- 
jective presence of Christ in the Eucharist. 

The other doctrinal question with which Dr. 
Pusey's name is so closely associated is that of 
Confession. This, probably, aroused more antag- 
onism than even the doctrine of the Real Presence. 
It is a subject on which fanaticism and passion 
may easily be aroused, and they have been skil- 
fully excited by opponents to the utmost degree. 

What! it has been asked, can a man forgive 
sins? The idea is impious. God only can for- 
give. What ! shall we put the human soul again 
under the bondage of designing priestcraft ? Shall 
we run the risk of having the minds of our sons 
and daughters and relatives contaminated by evil 
suggestions of low-minded priests ? Is it not far 
better for the soul's moral growth to be left free 



PUSEY AND THE CHUECH EEVIVAL. 63 

than to depend upon the direction of fallible, and 
it may be designing, directors? Denunciations, 
such as these and many other of like kind, the pro- 
duct of inflamed party spirit, were incessantly 
hurled at Dr. Pusey and those who sympathized 
with him. It is one thing, as our Lord found, 
to meet argument which appeals to reason and 
Scripture, another, to cope with passion and 
prejudice. 

But in Christ's dear ITame and for His sake, 
let us try. Confession is at times a bitter medi- 
cine. While the Eoman Church has enforced it 
upon all her members as a matter of discipline, the 
Anglican Church has left it to the free, voluntary 
action of her children. Until one is a true peni- 
tent and possessed with a generous desire to make 
reparation to his Lord, he will not use it. There 
is little likelihood in our day that it will ever be- 
come widely prevalent. It is indifference not 
over-devotion we have to meet. 

It is certainly beyond dispute that God only 
can forgive sins. It is equally beyond dispute that 
this power was committed to Jesus Christ and exer- 
cised by Him. For when His unbelieving oppo- 
nents taunted Him with the question, "Who can 



64 PUSEY AISTD THE CHURCH REVIVAL. 

forgive sins but God only?'^ the Divine Master, 
working a miracle that they might know it, declared 
that ^^the Son of Man hath power on earth to for- 
give sins." He then gathered the Apostles into 
union with His own office and commanded them 
as His agents to act in His I^ame. Breathing 
upon them, with whom and their successors He 
promised to be to the end of the world, He said, 
"Whosesoever sins ye remit, they are remitted unto 
them; and whosesoever sins ye retain, they are 
retained." True it is, then, no man or priest can 
by his OTvn power forgive sins ; but may he not be 
the commissioned agent of conveying Christ's 
pardon to penitents ? It is our Lord and our Lord 
only who forgives, and the priest is but the tele- 
phonic instrument through whom His voice is 
transmitted. To the impenitent it conveys naught 
— to the penitent it conveys the assurance of for- 
giveness and healing and strength. After our 
Lord had forgiven the penitent He had healed, He 
gave a further blessing, saying : "Go in peace, thy 
faith hath made thee whole." 

There will always be those so satisfied with 
their own spiritual condition as not to feel the 
need, or have the desire, for the personal assurance 



PUSEY AND THE CHUECH REVIVAL. 65 

of pardon which the priestly Absolution brings; 
but there will always be those drawn now, as pen- 
itents were of old, to His feet, who long to have 
His word spoken individually to themselves: son 
or daughter, ^^Thy sins be forgiven thee; go in 
peace." True it is that it might be enfeebling to 
character to put oneself under the direction of 
another mind in the duties and business of life. 
But Dr. Pusey and those with him have pointed 
out the great difference between a confessor and a 
director of souls. What we are speaking of is 
confession, not direction. And concerning confes- 
sion the Church of England has delivered us from 
those evils which may arise in a system which 
makes confession compulsory. 

It has sometimes been asked, Why does not it 
suffice for me to make my confession privately to 
God alone? Why do it in the presence of His 
priest? One reason is this, and it rests on the 
fact of the Incarnation: Before the Incarnation, 
my sins were acts done against the invisible God. 
Since the Incarnation and the gift of the Spirit^ 
they are acts done against my Incarnate Lord. 
By our sins we now repeat the tragedy of Calvary, 
and crucify that Lord afresh. Men rightly feel 



66 PUSEY AND THE CHUECH REVIVAL. 

that had they lived before the Incarnation, they 
might have made their act of acknowledgment 
privately and hiddenly. But now, since the Incar- 
nation, that spirit of honor in men which de- 
mands that they make their acknowledgment ac- 
cording to the nature of their offense is not satis- 
fied by a confession to the Invisible God. It is 
against the Man, Christ Jesus, they have sinned, 
and they must go to those who represent Him. 
Thus they fulfil the promptings of honor and love. 
They go also for strength. For the grace of Abso- 
lution not only seals pardon, but cleanses the soul, 
removes the stains of sin, repairs the injuries done, 
fills one with confidence and trust, fortifies the 
soul against future temptation. This is the testi- 
mony of those who have used this means of grace. 
In comparison with their testimony what are the 
criticisms and carpings and insinuations of those 
who have not tried it worth ? 

And yet a higher reason for its use is to be 
found in the Person of Christ. He loves to for- 
give. He is never tired of forgiving. He loves 
to forgive more and more. He bought the right 
at the cost of His Passion. He rejoices in every 
exercise of it. Every act of new trust gladdens 
L.oFC. 



PUSEY AN1> THE CHUECH REVIVAL. 67 

His heart. Every fresh Absolution more and 
more cleanses, beautifies, adorns the soul. While 
the world hates confession, and Satan fears it, the 
Divine heart rejoices with every fresh applica- 
tion of His absolving grace. It was this Pusey 
preached. It is the teaching of the Prayer Book. 
The teaching of our Church is this: The power 
of Absolution is inherent in every Priest; the 
privilege of using that gift is the right of every 
penitent soul. 

IV. 

Having thus spoken of the theological prin- 
ciples of the Movement, let us conclude with treat- 
ing of its spirit. These words will declare it to 
us : Union, Work, Holiness, Worship. 

Pusey felt most deeply that Christianity's 
greatest weakness lay in a divided Christendom. 
It was this that laid needless burdens on the laity 
in support of Christianity. We can but feel this 
in our own country where, in small towns, are to 
be found a number of rival bodies, few capable of 
financially maintaining themselves. We can but 
feel it acutely when Christianity in its divided 
aspect presents itself to the heathen world. We 



68 PUSEY ANB THE CHURCH REVIVAL. 

all know that these rents in Christendom must be 
painful to the heart of Christ. We must know 
that the effective operation of the Holy Ghost is 
checked and baffled by Christian divisions. 

While we all believe that every baptized person 
is a member of the Church, nevertheless we must 
grieve that this inward unity is not expressed in 
outward form. Oh, how the Church of God would 
go forward if we were united as one great army ! 
How would not the Holy Ghost's power manifest 
itseK through a body that was all of one heart and 
one mind ! The great heart of Pusey long strug- 
gled and prayed for union. His object was to 
show how all could be gathered into an outer one- 
ness and a united effort. 

Surely it must be wrong for us to allow our 
prejudices, or party spirit, or contentedness, or 
personal opinions to hinder union. Why should 
anything more be required for Church membership 
than belief in the essentials expressed in the an- 
cient Creeds? Why not accept such form of 
Church government, which, while preserving the 
ancient historical ministry, recognizes the priest- 
hood and kingship of all members of the body and 
secures, in all diocesan and parish organizations, 



PUSEY AND THE CHURCH REVIVAL. 69 

the rights of the laity ? Under the impulse of this 
desire for re-union, the Anglican Church has made 
approaches both to the Eoman and the great Greek 
and Russian Church on the one side; and to her 
children, the Congregationalists, Presbyterians, 
Baptists, and Methodists, who have gone out from 
her, on the other. She makes them with full rec- 
ognition of her own shortcomings, and the acknowl- 
edgment that, while she has much to give, she has 
also much to receive from them. 

O ! Christian friends, whose hearts must have 
been sometimes touched with the melancholy aspect 
of our divided Christianity, shall we not hear the 
pleadings of our Divine Master, praying with 
agonized entreaty that all may be outwardly, as 
they are inwardly, one ; and, laying aside prejudice 
and cultivating charity, endeavor with all our 
hearts to further the Divine purpose ? 

The next watchword of the Movement was 
Work. The old Evangelicals had chiefly been re- 
ligious exhorters, bidding men to flee from the 
wrath to come. They sought to save men's souls 
and secure to them an eternal felicity. The 
Movement, of which Dr. Pusey was the centre, 
sought the elevation of mankind and, filled with 



70 PUSEY AND THE CHURCH REVIVAL. 

the love of God, it glowed with an enthusiasm for 
humanity. It declared that all men were equal 
before God, and strove to make the sittings in the 
churches free. It called upon the clergy to live 
higher and more self-sacrificing lives. Parish 
houses, workingmen's clubs, schools of all kinds — 
night and industrial — Church homes, penitentia- 
ries, refuges, guilds, religious orders, deaconesses, 
sisterhoods, all the machinery of the modern par- 
ish came into existence. More churches were re- 
stored and built during this century than since the 
time of Queen Elizabeth. Lives, talents, position, 
wealth have been consecrated in home and foreign 
missionary work with such self-sacrifice and aban- 
donment as recalls the fervor of Pentecostal days. 
The Church is all aglow with enterprises amelior- 
ating the condition of labor, making all classes, 
rich and poor, feel their interdependence, and 
their duties one to another. This great Movement 
has been especially, not only a clerical, but a lay- 
man^s work; and England's great statesmen like 
Gladstone and Northcote, her great lawyers like 
Selborne and Anderson, her noted merchants like 
Hubbard and Glenn, men of high social rank like 
the President of the English Church Union, and 



PUSEY AND THE CHURCH REVIVAL. 71 

laymen of humbler position, heads of societies, 
guilds and workingmen's clubs, have all been filled 
with the enthusiasm of work. Let us go out of 
ourselves and live for other men. 

O ! Christian friends and brothers, as we read 
the lives of these great devoted Churchmen and 
servants of Christ, shall not our hearts be stirred 
afresh within us to do something more for the 
Master's sake, and press on the Kingdom ? 

The third element of the Tractarian spirit was 
the inculcation of Holiness. Erom the beginning, 
the Tractarians illustrated in their own lives the 
spirit of sanctity. They preached repentance, 
dedication to duty, consecration to the Master's 
service. They taught men by their own example 
how to lead more holy and interior lives. Men 
have been drawn under other systems to the Cross 
of Christ and by a penitential trust have found 
peace in Him. But there are higher gifts of the 
Gospel than those of acceptance, assurance of sal- 
vation, and its peace. There are other gifts of 
the Holy Ghost than those which accompany ac- 
ceptance. There is a union with the Incarnate 
Lord and an extension within His members, of the 
very virtues which possessed His soul. Christian 



72 PUSEY AXD THE CHURCH EEVIVAL. 

meekness, humility, spirit of prayer, fortitude, 
zeal, unselfishness, self-sacrifice may be the exten- 
sion in us of the same activities which were in 
our Lord. Transforming union, which, while we 
go about our daily tasks, sheds upon us the Light 
of Heaven, which lifts us into union with the 
Divine ! 

O, Christian friends and brothers and souls, 
dear to our Lord, shall we rest satisfied with our 
present attainments ? Hungering and thirsting 
after righteousness, for the fuller, higher, richer 
Christian life, shall Vv^e fail to use any means of 
grace the Master has left us for our profit ? Shall 
old-time associations keep us from entering into 
the full spiritual privileges which belong to us as 
Christians and which the Church enshrines ? 

O, if there be any noble feeling of dissatisfac- 
tion within any of you, if you feel that your pres- 
ent religious environment has done for you all it 
can, if, like followers of some teacher who like St. 
John Baptist, led you to Christ, you feel you need 
something more for your soul's health, will you 
not make all Christ's gifts your own ? 

Lastly, Worship. Worship is the highest act 
of man's nature. It is no idle indulgence of feel- 



PUSEY AND THE CHURCH REVIVAL. Y3 

ing or emotion. It calls on all the energies of his 
being, his intellect, heart, and will; and in it is 
to be found man's greatest joy, for it is communion 
with God Himself. How bleak and desolate and 
barren was the worship of the Church as the Puri- 
tan and Protestant left it! He defaced God's 
Dwelling place, and in his iconoclastic zeal, broke 
down the images and sacred places with axes and 
hammers. Through fear of idolatry, he banished 
everything of beauty in the worship of God. He 
made the Sunday service consist chiefly in listen- 
ing to a sermon or providing, when it became stale, 
some Sunday evening entertainment. But man, a 
religious being and formed for worship, requires 
some richer and nobler form to express his homage 
to the Almighty. All that God has endowed him 
with, skill of architecture, beauty of color and 
painting, carved work of figure and statue, the 
harmonies and glories of music, all must be 
brought into requisition that man may express His 
praise. For not alone does man enter into the 
sacred Temple, but with the eye of faith he 
realizes that the living and the dead make one com- 
munion. The Angels and Saints are round about 
him, and so with Angels and Archangels, he must 



74 PUSEY AIS'D THE CHURCH EEVIVAL, 

utter his Trisagion and cry, ^^Holy, Holy, Holy, 
Lord God of Hosts/' 

Sometimes, one, drawn to love the stately dig- 
nity of the Church's worship, asks in a humble 
state of inquiry, ^^Where do you find the authority 
for it ? True, God ordered such a worship in the 
Old Dispensation, and nothing has ever exceeded 
the glory of the Temple worship; but in the 
Gospels I only see the humble carpenter of Nazar- 
eth clothed in a garb of poverty, going about 
preaching from hillside or tossing boat, and so 
breaking the bread of life to the famishing multi- 
tude. Where do you find your authority for your 
vestments, and lights, and incense, and glorious 
music, and pomp, and splendor of your services ?" 

The answer the Church makes is simple and, to 
the humble and devout mind, a satisfactory one. 
As, after God had delivered Israel from Egypt, 
He took Moses up into the Mount and showed him 
the pattern of the Heavenly Worship, and it be- 
came the directory of the Jewish Church, so, after 
the True Moses had, as is recorded in the Gospel, 
prepared the way and led His people out from 
Judaism, then, after His Ascension, God took St. 
John up into Heaven and showed again the pat- 



PUSEY AND THE CHUECH REVIVAL. 75 

tern of the Heavenly Worsliip and it became again 
the Churcli's directory for all time. There upon 
the Altar Throne filled with living light, arched 
by the protecting bow of the Covenant, radiant 
with all the colors of His Attributes, St. John 
beheld the Lamb as It had been slain. He saw 
the High Priest standing in the midst of the golden 
candle-sticks, clothed with His priestly vestments 
and girt about with a golden girdle. There, toO) 
was the angel of the Covenant offering the golden 
censer with much incense in front of the Altar, 
before the great white Throne, where the seven 
lamps of sacred fire, even in the presence of the 
dazzling splendor issuing from the Incarnate God, 
burn in the eternal noonday. He saw the crowned 
elders of the Heavenly hierarchy prostrate them- 
selves, and cast their crowns in mystic adoration, 
midst the harpings and hymnings of the white- 
robed choir, as, standing on the sea of mingled 
glass and flame, they antiphonally responded one 
to another, and accompanied the Divine liturgy 
with their hallelujah anthem and credo and thrice- 
holy hymn. 

O dear Christian souls, let us in these days of 
struggle with the malific forces of unbelief, close 



76 PUSEY AISTD THE CHUECH EEVIVAE. 

up our divided ranks. Let us return to the ancient 
ways of Church government and Catholic Faith. 
Let us live lives more wholly consecrated to the 
service of Jesus Christ, and by a worship formed 
after the pattern of the heavenly worship, offer 
to God something more worthy of His Divine 
Majesty, and become more fit to take part in that 
worship of heaven, where He is worshipped in 
Spirit and in Truth. 



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